第　二　章 文藝復(fù)興時(shí)期

在英國(guó)文藝復(fù)興時(shí)期，詩(shī)歌繁榮，但散文作品也是豐富多彩的。

求知欲與好奇心席卷了學(xué)術(shù)思想領(lǐng)域，出現(xiàn)了一場(chǎng)大規(guī)模的翻譯運(yùn)動(dòng)。希臘羅馬的古典文學(xué)、哲學(xué)著作、傳記、政論，海峽對(duì)岸的拉伯雷、蒙田等人的作品都紛紛被譯成英文，并且產(chǎn)生了重大影響。到了十七世紀(jì)初年，五十四位學(xué)者合力譯出了英文《圣經(jīng)》，由國(guó)王詹姆斯一世欽命印行，更是影響深遠(yuǎn)，直到今天。

這場(chǎng)翻譯運(yùn)動(dòng)之所以能夠取得巨大成功，也有語(yǔ)言上的原因。十六世紀(jì)的英國(guó)文學(xué)語(yǔ)言有兩大特點(diǎn)：一是吸收性強(qiáng)，對(duì)外來(lái)的和民間下層的詞匯說(shuō)法大量采用；二是表達(dá)力強(qiáng)，敘事、狀物、寫(xiě)景、辯難，無(wú)所不能。語(yǔ)言處于這樣開(kāi)放的狀況，翻譯才能順利進(jìn)行；而反過(guò)來(lái)，大量的翻譯又給了語(yǔ)言以多方面的鍛煉，使它有更大的伸縮性，更勝任各種繁難的具體工作，同時(shí)又更富于探索和創(chuàng)造精神。

因此這是一個(gè)偉大的翻譯家時(shí)期，現(xiàn)在人們一談?dòng)⑽姆g，總要回憶這個(gè)伊麗莎白朝盛世，提到諾斯、弗洛里歐、歐克特、霍蘭德等名譯手。這又是一個(gè)新的散文風(fēng)格和品種紛紛涌現(xiàn)的時(shí)期，重要的作家作品在十六世紀(jì)后半葉有黎里的《尤弗伊斯》、納什的《不幸的旅人》、胡克的《論教會(huì)政策的法則》、培根的《隨筆》，十七世紀(jì)前半葉又出現(xiàn)了勃登的《憂(yōu)郁的解剖》、湯瑪斯·勃朗的《醫(yī)生的宗教》和《甕葬》、彌爾頓的《論出版自由》、沃爾頓的《垂釣全書(shū)》，以及無(wú)數(shù)的人物特寫(xiě)、傳記、歷史書(shū)、地方志、海外旅行記、席間談話(huà)，無(wú)數(shù)的布道文，無(wú)數(shù)有關(guān)宗教、政治、社會(huì)問(wèn)題的小冊(cè)子。

英國(guó)散文從未有過(guò)這樣興旺發(fā)達(dá)的局面。在風(fēng)格上，千姿百態(tài)；在內(nèi)容上，幾乎什么都談，現(xiàn)實(shí)人生之外，還有人探究隱秘心理，涉獵外國(guó)古俗；既有沃爾頓的水邊凝思，也有彌爾頓的當(dāng)朝抗言；在小冊(cè)子之戰(zhàn)中，不僅有紳士們的說(shuō)教，還傳來(lái)了“平均派”、“掘地派”的群眾呼聲，一場(chǎng)人民革命的雷鳴已隱約可聞。高雅文化在這里，下層文化和邊緣文化也在這里，二者的對(duì)立和沖突使得這個(gè)時(shí)期的散文更充實(shí)，也更有光彩。

兩種風(fēng)格的爭(zhēng)論；科學(xué)家的介入

沖突也見(jiàn)于關(guān)于散文風(fēng)格的爭(zhēng)論。在十六世紀(jì)，古羅馬的拉丁散文風(fēng)格還有重大影響，雖然英國(guó)本土的散文傳統(tǒng)也日益壯大；但同樣是古典風(fēng)格模式，西塞羅式（Ciceronian）與色尼加式（Senecan）顯著不同：前者講究修辭術(shù)，用大量的明喻、暗喻、擬人、夸張等手段鋪陳一事，句子是長(zhǎng)的、豐滿(mǎn)的，音調(diào)是鏗鏘的；后者則相反，著重論點(diǎn)的鮮明與表達(dá)的有力，句子是短的，不求堂皇的韻律而接近口語(yǔ)的節(jié)奏。起初，英國(guó)散文家中大多學(xué)習(xí)西塞羅式，而黎里的《尤弗伊斯》（John Lyly: Euphues）講究對(duì)仗、用典和音韻上的和諧，則雕琢更過(guò)于西塞羅風(fēng)格，創(chuàng)立了類(lèi)似中國(guó)駢文的“尤弗伊體”，略舉一例如下：

No, no, it is the disposition of the thought, that altereth the nature of the thing. The Sunne shineth vpon the dounghill, and is not corrupted: the Diamond lyeth in the fire, and it is not consumed: the Christall toucheth the Toade and is not poysoned: the birde Trochilus lyueth by the mouth of the Crocodile and is not spoyled: a perfect wit is never bewitched with lewdnesse, neither entised with lasciuousnesse. Is it not common that the Holme Tree springeth amidst the Beech? That the Iuie spreadeth vpon the hard stones? That the soft fetherbed breaketh the hard blade?

曰：否，此大不然也，蓋唯心所指則變物之性。日照糞壤，不損其明；鉆石入火，不損其堅(jiān)；水有蟾蜍，不染其毒；鷦鷯棲鱷吻，不為所吞；賢者不涉遐想，不動(dòng)綺思。冬青聳出掬林；薛荔罩籠磐石；柔茵能當(dāng)利刃，此非物之常乎？

（周玨良譯文）

這類(lèi)美文自有愛(ài)好者，當(dāng)時(shí)的貴婦小姐還競(jìng)相仿效，卻為一些真要用散文來(lái)說(shuō)清一件事情的務(wù)實(shí)之士所忌。他們不僅反對(duì)“尤弗伊體”，就連一般的修辭術(shù)也不以為然。有一位寫(xiě)蒙田式即培根式隨筆的康華利斯把西塞羅式的修辭術(shù)比作“翻文字跟斗……明明一個(gè)字能說(shuō)清的事卻硬要用三個(gè)字！”而培根本人更是認(rèn)為整個(gè)十六世紀(jì)的主導(dǎo)風(fēng)格是“追求詞語(yǔ)過(guò)于內(nèi)容”，是講究修辭手段而不問(wèn)內(nèi)容是否重要，必須加以改革。

這些人推崇的是色尼加風(fēng)格。當(dāng)時(shí)另一位散文家霍爾主教因其文章的樸實(shí)被稱(chēng)為“英國(guó)的色尼加”，他特別稱(chēng)贊色尼加風(fēng)格的簡(jiǎn)短，曾說(shuō)：“簡(jiǎn)短使文章內(nèi)容更便記憶，更易使用。”就連寫(xiě)得并不簡(jiǎn)短的勃頓也在《憂(yōu)郁的解剖》第六版（1651）的前言里說(shuō)：“我有啥說(shuō)啥。我尊重內(nèi)容而不是詞語(yǔ)?！也蛔⒁饷罹?，只盡全力使讀者理解，而不是取悅他的耳朵?！?/p>

但是色尼加風(fēng)格也有它的毛病，有時(shí)太突兀，有時(shí)太散漫，靠許多連接詞松散地串成一片。這時(shí)知識(shí)界出現(xiàn)一股新的力量，干脆要求把事情說(shuō)清楚，而不問(wèn)什么風(fēng)格不風(fēng)格。提出這主張的是科學(xué)家們。他們是時(shí)代的寵兒，在1660年成立了皇家學(xué)會(huì)。他們?cè)缫延憛捫揶o術(shù)之類(lèi)了，學(xué)會(huì)一成立，就共同約定：

They have exacted from all their Members, a close, naked, natural way of Speaking; positive Expressions, clear Senses; a native Easiness; bringing all Things as near the mathematical Plainness as they can; and preferring the Language of Artizans, Countrymen, and Merchants, before that of Wits, or Scholars.

要求全體會(huì)員用一種緊湊、樸素、自然的說(shuō)話(huà)方式，正面表達(dá)，意思清楚，自然流利，一切盡量接近數(shù)學(xué)般的清楚，寧用工匠、鄉(xiāng)下人、商販的語(yǔ)言，不用才子、學(xué)者的語(yǔ)言。

這一空前革命性的主張，又表達(dá)得如此徹底，完全不留余地，是斯?jié)娎貙?xiě)在1667年出版的《皇家學(xué)會(huì)史》里的。它至少表示：散文能否寫(xiě)清楚不是一件小事，關(guān)系到思想文化的全局，關(guān)系到將來(lái)社會(huì)的發(fā)展，因此自然科學(xué)家們當(dāng)仁不讓?zhuān)獜耐饷鎭?lái)解決才子和學(xué)者們爭(zhēng)論不休的問(wèn)題了。

英文《圣經(jīng)》的文學(xué)成就

我們且來(lái)通過(guò)具體篇章，略窺這時(shí)散文的風(fēng)貌。

首先，英文《圣經(jīng)》（The Authorized Version of the English Bible, 1611）。

《圣經(jīng)》由《舊約》（The Old Testament）、《新約》（The New Testament）兩大部分構(gòu)成。《舊約》主要是希伯來(lái)人最早的傳說(shuō)、歷史、先知的言行、格言、哲理書(shū)等等，一上來(lái)就是《創(chuàng)世記》（Genesis）^〔1〕：

In the beginning God created the heaven and the earth.

And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God⁵moved upon the face of the waters.

And God said, Let there be light: and there was light.

And God saw the light, that it was good: and God divided the light from the darkness.

And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

起初，神創(chuàng)造天地。地是空虛混沌，淵面黑暗。神的靈運(yùn)行在水面上。神說(shuō)：要有光。就有了光。神看光是好的，就把光暗分開(kāi)了。神稱(chēng)光為晝，稱(chēng)暗為夜。有晚上，有早晨，這是頭一日。

以后就是上帝創(chuàng)造亞當(dāng)、夏娃兩位人類(lèi)始祖的故事，他們?nèi)绾我虺粤私恢鸪鲆恋閳@；摩西的故事，他如何率領(lǐng)以色列人逃出埃及，后來(lái)又如何在巴勒斯坦重建家園；接著來(lái)了以色列人歷代君主和族長(zhǎng)的史傳……

但是《舊約》也包括了美麗的《雅歌》，如《所羅門(mén)的歌》（The Song of Solomon）：

The voice of my beloved! behold he cometh leaping upon the mountains, skipping upon the hills.

My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice.

My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

For, lo, the winter is past, the rain is over and gone;

The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

聽(tīng)啊，是我良人的聲音。看哪，他翻山越嶺而來(lái)。我的良人好像羚羊，或像小鹿。他站在我們的墻壁后，從窗戶(hù)往里觀(guān)看，從窗欞往里窺探。

我良人對(duì)我說(shuō)：我的佳偶，我的美人，起來(lái)，與我同去。因?yàn)槎煲淹?，雨水止住過(guò)去了。地上百花開(kāi)放、百鳥(niǎo)鳴叫的時(shí)候已經(jīng)來(lái)到，斑鳩的聲音，在我們境內(nèi)也聽(tīng)見(jiàn)了。

How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.

Thy navel is like a round goblet, which wanteth not liquor: thy belly is like a heap of wheat set about with lilies.

Thy two breasts are like two young roes that are twins.

王女啊，你的腳在鞋中何其美好。你的大腿圓潤(rùn)好像美玉，是巧匠的手作成的。你的肚臍如圓杯，不缺調(diào)和的酒。你的腰如一堆麥子，周?chē)邪俸匣?。你的兩乳好像一?duì)小鹿，就是母鹿雙生的。

雅歌也不盡是這類(lèi)愉快的吟唱，還有更深、更強(qiáng)烈的感情流露：

Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.

Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

求你將我放在你心上如印記，帶在你臂上如戳記，因?yàn)閻?ài)情如死之堅(jiān)強(qiáng)，嫉恨如陰間之殘忍，所發(fā)的電光是火焰的電光，是耶和華的烈焰。

愛(ài)情，眾水不能熄滅，大水也不能淹沒(méi)。若有人拿家中所有的財(cái)寶要換愛(ài)情，就全被藐視。

而在《約伯記》（Book of Job）里，還有震撼靈魂的人天對(duì)話(huà)，涉及如何看待命運(yùn)和苦難，深刻地端出了悲劇性的人的處境，連文字也帶上了激動(dòng)、焦灼的節(jié)奏：

Is there not an appointed time to man upon earth? are not his days also like the days of a hireling?

As a servant earnestly desireth the shadow, and as a hireling looketh for the reward of his work;

So am I made to possess months of vanity, and wearisome nights are appointed to me.

When I lie down, I say, When shall I arise, and the night be gone? and I am fall of tossings to and fro unto the dawning of the day.

My flesh is clothed with worms and clods dust; my skin is broken, and become loathsome.

My days are swifter than a weaver's shuttle, and are spent without hope.

人在世上豈無(wú)爭(zhēng)戰(zhàn)么？他的日子不像雇工人的日子么？像奴仆切慕黑影、像雇工人盼望工價(jià)，我也照樣，經(jīng)過(guò)困苦的日月，夜間的疲乏為我而定。我躺臥的時(shí)候，便說(shuō)：我何時(shí)起來(lái)，黑夜就過(guò)去呢？我盡是翻來(lái)覆去，直到天亮。我的肉體以蟲(chóng)子和塵土為衣。我的皮膚才收了口，又重新破裂。我的日子比梭更快，都消耗在無(wú)指望之中。

WHY, seeing times are not hidden from the Almighty, do they that know him not see his days?

Some remove the landmarks; they violently take away flocks, and feed thereof.

They drive away the ass of the fatherless, they take the widow's ox for a pledge.

They turn the needy out of the way: the poor of the earth hide themselves together.

Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children.

They reap every one his corn in the field: and they gather the vintage of the wicked.

They cause the naked to lodge without clothing, that they have no covering in the cold.

They are wet with the showers of the mountains, and embrace the rock for want of a shelter.

They pluck the fatherless from the breast, and take a pledge of the poor.

They cause him to go naked without clothing, and they take away the sheaf from the hungry;

Which make oil within their walls, and tread their winepresses, and suffer thirst.

Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.

全能者既定期罰惡，如何不使認(rèn)識(shí)他的人看見(jiàn)那日子呢？有人挪移地界，搶奪群畜而牧養(yǎng)，他們拉去孤兒的驢，強(qiáng)取寡婦的牛為當(dāng)頭。他們使窮人離開(kāi)正道，世上的貧民盡都隱藏。這些貧窮人，如同野驢出到曠野，殷勤尋找食物。他們靠著野地給兒女糊口，收割別人的禾稼，摘取惡人余剩的葡萄，終夜赤身無(wú)衣，天氣寒冷毫無(wú)遮被蓋，在山上大雨淋濕，因沒(méi)有避身之處就挨近罄石。又有人從母懷中搶奪孤兒，強(qiáng)取窮人的衣服為當(dāng)頭，使人赤身無(wú)衣，到處流行，且因饑餓扛抬禾捆，在那些人的圍墻內(nèi)造油、釀酒，自己還口渴。在多民的城內(nèi)有人唉哼，受傷的人哀號(hào)。神卻不理會(huì)那惡人的愚妄。

而最后神的回答是轟轟的雷聲：

THEN the Lord answered Job out of the whirlwind, and said,

Who is this that darkeneth counsel my words without knowledge?

Gird up now thy loins like a man; for I will demand of thee, and answer thou me.

Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?

Whereupon are the foundations thereof fastened? or who laid the corder stone thereof;

When the morning stars sang together, and all the sons of God shouted for joy?

Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?

When I made the cloud the garment thereof, and thick darkness a swaddling band for it,

And brake up for it my decreed place, and set bars and doors,

And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?

那時(shí)耶和華從旋風(fēng)中回答約伯說(shuō)：誰(shuí)用無(wú)知的言語(yǔ)，使我的旨意暗昧不明！你要如勇士束腰。我問(wèn)你，你可以指示我。我立大地根基的時(shí)候，你在哪里呢？你若有聰明只管說(shuō)罷。你若曉得，就說(shuō)是誰(shuí)定地的尺度，是誰(shuí)把準(zhǔn)繩拉在其上？地的根基安置在何處？地的界石是誰(shuí)安放的？那時(shí)晨星一同歌唱，神的眾子也都?xì)g呼。海水沖出，如出胎胞，那時(shí)誰(shuí)將他關(guān)閉呢？是我用云彩當(dāng)海的衣服，用幽暗當(dāng)包裹他的布，為他定界限，又安門(mén)和閂，說(shuō)：你只可到這里，不可越過(guò)，你狂傲的浪要到此止住。

一陣陣的雷聲，一連串的問(wèn)和答，上帝在上天入地，收集各種事實(shí)，來(lái)表自己的功績(jī)，用以證明自己的“全能”。故事以約伯認(rèn)罪、受到上帝加倍賜福而結(jié)束，然而深印人心的卻是約伯所受的各種苦難，而他所提的問(wèn)題和所作的詛咒更是不斷震響，比雷聲更要持久，更為可怕。

《新約》另是一番景象。它講的主要是耶穌的生平和言行，而耶穌是一個(gè)窮人的兒子，站在平民百姓一邊，說(shuō)了許多對(duì)異族統(tǒng)治者和本地的文士偽善者之流不利的話(huà)，最后被釘在十字架上處死了。

可以舉有名的“登山訓(xùn)眾”（Sermon on the Mount）為例，來(lái)看看耶穌說(shuō)了些什么：

AND seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

And he opened his mouth, and taught them, saying,

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

Ye are the light of the world. A city that is set on a hill cannot be hid.

Neither do men light a candle, and put it under a bushel, but on a candle-stick; and it giveth light unto all that are in the house.

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

耶穌看見(jiàn)這許多的人，就上了山。既已坐下，門(mén)徒到他跟前來(lái)，他就開(kāi)口教訓(xùn)他們說(shuō)：

虛心的人有福了，因?yàn)樘靽?guó)是他們的。哀慟的人有福了，因?yàn)樗麄儽氐冒参?。溫柔的人有福了，因?yàn)樗麄儽氐靡?jiàn)神。使人和睦的人有福了，因?yàn)樗麄儽胤Q(chēng)為神的兒子。為義受逼迫的人有福了，因?yàn)樘靽?guó)是他們的。若因我辱罵你們、逼迫你們、捏造各樣壞話(huà)毀謗你們，你們就有福了，應(yīng)當(dāng)歡喜快樂(lè)，因?yàn)槟銈冊(cè)谔焐系馁p賜是大的。在你們以前的先知，人也是這樣逼迫他們。

你們是世上的鹽。鹽若失了味，怎能叫他再咸呢？以后無(wú)用，不過(guò)丟在外面，被人踐踏了。你們是世上的光。城造在山上，是不能隱藏的。人點(diǎn)燈，不能放在斗底下，是放在燈臺(tái)上，就像照亮一家的人。你們的光也當(dāng)這樣照在人前，叫他們看見(jiàn)你們的好行為，便將榮耀歸給你們?cè)谔焐系母浮?/p>

耶穌所贊揚(yáng)的是虛心的人，哀慟的人，溫柔的人，使人和睦的人，受辱罵和逼迫的人，也就是下等人，而不是那些驕傲的、暴虐的、得意揚(yáng)揚(yáng)的上等人。前者是世上的鹽，世上的光，也就是一個(gè)簡(jiǎn)樸的社會(huì)里最重要、最不可缺的人。一直到今天，說(shuō)英語(yǔ)的還在用“世上的鹽”來(lái)稱(chēng)高尚的人，真正的社會(huì)中堅(jiān)。

當(dāng)然，耶穌并不號(hào)召下等人起來(lái)斗爭(zhēng)，而是還說(shuō)了一些希望人們和睦相處、彼此寬恕的話(huà)：

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

And whosoever shall compel thee to go a mile, go with him twain.

Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

你們聽(tīng)見(jiàn)有話(huà)說(shuō)：以眼還眼，以牙還牙。只是我告訴你們：不要與惡人作對(duì)。有人打你的右臉，連左臉也轉(zhuǎn)過(guò)來(lái)由他打。有人想要告你，要拿你的裹衣，連外衣也由他拿去。有人強(qiáng)逼你走一里路，你就同他走兩里。有求你的，你就給他。有向你借貸的，不可推辭。

你們聽(tīng)見(jiàn)有話(huà)說(shuō)：當(dāng)愛(ài)你的鄰居，恨你的仇敵。只是我告訴你們：要愛(ài)你們的仇敵，為那逼迫你們的禱告。這樣就可以做你們天父的兒子，因?yàn)樗腥疹^照好人，也照歹人，降雨給義人，也給不義的人。

這些話(huà)也是很有影響的，成為基督教義里一大要點(diǎn)，甚至影響了后世殖民地人民的“不抵抗運(yùn)動(dòng)”之類(lèi)。但是耶穌全部言行的傾向是顛覆精神，顛覆舊的宗教，顛覆不義的人的統(tǒng)治。統(tǒng)治者是看得清楚的，所以把他釘死在十字架上。但就是耶穌之死，《新約》也并不把它寫(xiě)得轟轟烈烈；同以前的古典史詩(shī)不一樣，這里并無(wú)英雄主義的光彩。耶穌一生是樸實(shí)無(wú)華的，記錄他這一生的《新約》的文字也采取了樸素的風(fēng)格，同《舊約》的雄邁、瑰麗形成了對(duì)照。

總的說(shuō)來(lái)，《舊約》更富文學(xué)情調(diào)，《新約》更多宗教精神。而兩者共有的則是對(duì)塵世生活的苦難感，對(duì)理想天國(guó)的憧憬，還摻雜有對(duì)民族興亡的歷史感，對(duì)壓迫和奴役的反抗精神。

英文《圣經(jīng)》對(duì)英國(guó)的語(yǔ)言、文學(xué)都有深刻的影響。它為后來(lái)無(wú)數(shù)的英文作家提供了題材，彌爾頓的《失樂(lè)園》、班揚(yáng)的《天路歷程》就是例子。后世又有無(wú)數(shù)作家模仿純樸的“圣經(jīng)體”風(fēng)格，班揚(yáng)、笛福、斯威夫特、考拔特、蕭伯納等散文大家都得益于此。它的無(wú)數(shù)說(shuō)法、典故、比喻等等至今是核心英語(yǔ)。它的散文節(jié)奏——這是外國(guó)人所不注意的一面——也是隨著將近四百年在教堂里周復(fù)一周的朗讀而融入每個(gè)基督教徒的意識(shí)之中。因此雖然這部1611年出版的譯本有不少誤譯，所用文字在當(dāng)年就已有點(diǎn)陳舊，譯法也有過(guò)分希伯來(lái)化的毛病，但是后來(lái)幾次大規(guī)模的修正與改譯，直到1970年出版的英文《新圣經(jīng)》，盡管有眾多學(xué)者的參加，提出了更準(zhǔn)確的譯文，卻始終無(wú)法取而代之。

培根的《隨筆》：小作品，大作用

我們?cè)賮?lái)看看培根的《隨筆》（Francis Bacon: Essays, 1625）。

培根是大哲學(xué)家，英國(guó)唯物主義的始祖，自稱(chēng)“以天下全部學(xué)問(wèn)為己任”；他又是大官僚，登上了大理院長(zhǎng)的高位，卻又以受賄罪而被彈劾去職，從此絕望仕途。后世詩(shī)人蒲伯稱(chēng)他為“最聰明、最出色、最卑鄙的人”。他的主要著作是用拉丁文寫(xiě)的，《隨筆》只是一些摘記式的短文，所以才用英文來(lái)寫(xiě)，卻不料他的文學(xué)聲譽(yù)就建立在這本薄薄的小書(shū)上。從文學(xué)史來(lái)看，他是第一個(gè)把法國(guó)蒙田創(chuàng)立的隨筆這一文學(xué)形式移植到英國(guó)來(lái)的人，后來(lái)它變成英國(guó)散文中最令人愛(ài)讀的品種之一，培根之功不可沒(méi)。而他自己所作，也確實(shí)出色，篇幅很短，而充滿(mǎn)深刻的見(jiàn)解，表達(dá)方式力求扼要，而又周到，讀者可以看出他的智慧像醫(yī)生手里銳利的手術(shù)刀，在一層一層地解剖著人生和社會(huì)里的各種問(wèn)題：真理、死亡、宗教、愛(ài)情、逆遇、高位、友誼、父母與子女、讀書(shū)、利己的聰明，等等；同時(shí)，他也談美，談旅行、娛樂(lè)、庭園、營(yíng)造，筆下出現(xiàn)詩(shī)情，以至雪萊稱(chēng)他為一個(gè)“詩(shī)人”。

培根的隨筆往往起句就不凡，立刻吸引讀者的注意，例如：

Men fear death as children fear to go in the dark.

人怕死猶如兒童怕入暗室。

He that hath wife and children hath given hostages to fortune, for they are inapediments to great enterprises, either of virtue or mischief.

有妻兒者實(shí)已向命運(yùn)押了人質(zhì)，從此難成大事，無(wú)論善惡。

What is truth? said jesting Pilate, and would not stay for an answer.

真理何物？彼拉多笑而問(wèn)曰，不待人答而去。

文章當(dāng)中，也是閃耀著名言妙語(yǔ)，例如：

To choose time is to save time.

善擇時(shí)即省時(shí)。

Virtue is a rich stone, best plain set.

道德猶如寶石，樸素最美。

Prosperity doth best discover vice, but adversity doth best discover virtue.

順境易見(jiàn)劣性，逆境易見(jiàn)德性。

All rising to great place is by a winding stair.

The rising unto place is laborious; and by pains men come to greater pains: and it is sometimes base; and by indignities men come to dignities.

一切騰達(dá)，無(wú)不須循小梯盤(pán)旋而上。歷盡艱難始登高位，含辛茹苦，唯得更大辛苦。有時(shí)事且卑劣，因此須做盡不光榮之事，方能達(dá)光榮之位。

Fame is like a river, that beareth up things light and swollen, and drowns things weighty and solid.

聲名猶如大河，空虛無(wú)物者浮，實(shí)學(xué)有才者沉。

下面再拿《談讀書(shū)》（Of Studies）中的一個(gè)長(zhǎng)段，來(lái)看看培根的思想脈絡(luò)和風(fēng)格特色：

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgement and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best from those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are like common distilled waters, flashy things.

讀書(shū)足以怡情，足以博識(shí)，足以長(zhǎng)才。其怡情也，最見(jiàn)于獨(dú)處幽居之時(shí)；其博識(shí)也，最見(jiàn)于高談闊論之中；其長(zhǎng)才也，最見(jiàn)于處世判事之際。練達(dá)之士雖能分別處理細(xì)事或一一判別枝節(jié)，然縱觀(guān)統(tǒng)籌、全局策劃，則舍好學(xué)深思者莫屬。讀書(shū)費(fèi)時(shí)過(guò)多易惰，文采藻飾太盛則矯，全憑條文斷事乃學(xué)究故態(tài)。讀書(shū)補(bǔ)天然之不足，經(jīng)驗(yàn)又補(bǔ)讀書(shū)之不足，蓋天生才干猶如自然花草，讀書(shū)然后知如何修剪移接；而書(shū)中所示，如不以經(jīng)驗(yàn)范之，則又大而無(wú)當(dāng)。有一技之長(zhǎng)者鄙讀書(shū)，無(wú)知者羨讀書(shū)，唯明智之士用讀書(shū)，然書(shū)并不以用處告人，用書(shū)之智不在書(shū)中，而在書(shū)外，全憑觀(guān)察得之。讀書(shū)時(shí)不可存心詰難作者，不可盡信書(shū)上所言，亦不可只為尋章摘句，而應(yīng)推敲細(xì)思；書(shū)有可淺嘗者，有可吞食者，少數(shù)則須咀嚼消化。換言之，有只須讀其部分者，有只須大體涉獵者，少數(shù)則須全讀，讀時(shí)須全神貫注，孜孜不倦。書(shū)亦可請(qǐng)人代讀，取其所作摘要，但只限題材較次或價(jià)值不高者，否則書(shū)經(jīng)提煉猶如水經(jīng)蒸餾，淡而無(wú)味矣。

令人驚訝的是作者思想的周密，什么可能情況都想到了，什么問(wèn)題都有答案，很自信，但也很實(shí)際，就是時(shí)至今日，他的話(huà)對(duì)讀書(shū)人也是有幫助的。而同時(shí)，作者一句廢話(huà)也不講，文章緊湊，脈絡(luò)清楚，步驟分明。他的比喻也通俗易懂：修剪花草、飲食消化之類(lèi)，到段末則用蒸餾水來(lái)比擬經(jīng)過(guò)別人提煉的書(shū)之索然無(wú)味，十分確切。

總之，這是務(wù)實(shí)的散文。但并不是培根的唯一風(fēng)格。他還用不同的風(fēng)格寫(xiě)了許多他自己認(rèn)為更重要的其它作品?！峨S筆》的風(fēng)格當(dāng)然不是西塞羅式，但也不是色尼加式，培根對(duì)于兩者都不滿(mǎn)意；他雖然寫(xiě)得緊湊，有時(shí)也略略放松，正是放松時(shí)露出他的人情味和詩(shī)情。但他確是實(shí)現(xiàn)了自己的主張，即內(nèi)容重于詞語(yǔ)，寫(xiě)得準(zhǔn)確、清楚，而這正是新的時(shí)代精神所要求的?；始覍W(xué)會(huì)的科學(xué)家們從培根得到的啟發(fā)是多方面的，不僅有實(shí)驗(yàn)主義的哲學(xué)和所羅門(mén)宮的科學(xué)院藍(lán)圖，還有“一切盡量接近數(shù)學(xué)般的清楚”的風(fēng)格范例。

巴洛克和其它風(fēng)格

同培根的簡(jiǎn)約明晰的《隨筆》相對(duì)照的，是一類(lèi)繁復(fù)、華美，甚至帶點(diǎn)神秘色彩的巴洛克式（Baroque）文章，代表作如湯瑪斯·勃朗（Thomas Browne, 1605—82）的《醫(yī)生的宗教》（Religio Medici）和《甕葬》（Urn Burial）?，F(xiàn)在從這兩本書(shū)各引一小部分：

Schollers are men of peace, they beare no armes, but their tongues are sharper then Actius his razor, their pens carry farther, and give a lowder report than thunder; I had rather stand in the shock of a Basilisco then in the fary of a mercilesse Pen. It is not meere zeale to Learning, or devotion to the Muses, that wiser Princes Patron the Arts, and carry an indulgent aspect unto Schollers, but a desire to have their names eternized by the memory of their writings, and a feare of the revengeful pen of succeeding ages: for these are the men, that when they have played their parts, and had their exits, must step out and give the morall of their Scenes, and deliver unto posterity an Inventory of their vertues and vices. And surely there goes a great deale of conscience to the compiling of an History, and there is do reproach to the scandall of a Story; It is such an Authenticke kinde of falsehood that with authority belies our good names to all Nations and Posteritie.

學(xué)者是愛(ài)和平的人，他們不攜帶武器，但他們的舌頭卻比阿克提烏斯的剃刀還鋒利，他們的筆更厲害，比雷聲還響；我寧肯忍受大炮的震撼，也不愿忍受一支無(wú)情的筆的怒襲。聰明的君主獎(jiǎng)掖文學(xué)，不僅僅是因?yàn)樗麄儫嶂詫W(xué)術(shù)或敬重詩(shī)神，才以寬容的臉色對(duì)待學(xué)者，而是因?yàn)橄虢鑼W(xué)者們的著作垂名千古，并防后人的直筆，因?yàn)楫?dāng)他們演完了他們的戲，下臺(tái)去了，就輪到學(xué)者出來(lái)，講述一下從這出戲人們應(yīng)得到什么教訓(xùn)，給后人開(kāi)一張清單，哪些是善，哪些是惡?？梢钥隙ǖ卣f(shuō)，歷史的編纂，很大一部分是個(gè)良心問(wèn)題；在歷史里進(jìn)行污蔑，并不被人認(rèn)為是過(guò)錯(cuò)；訛誤變成了其實(shí)，而且以權(quán)威的姿態(tài)丑化我們的美名，散播到萬(wàn)國(guó)和后代。

——醫(yī)生的宗教（Ⅱ.3）（1642）

（楊周翰譯文，本節(jié)下同）

Life is a pure flame, and we live by an invisible Sun within us. A small fire sufficeth for life, great flames seemed too little after death, while men vainly affected precious pyres, and to burn like Sardanalus, but the wisdom of funerall Laws found the folly of prodigall blazes, and reduced undoing fires, unto the rule of sober obsequies, wherein few could be so mean as not to provide wood, pitch, a mourner, and an Urne.

生命是純凈的火焰，我們是靠?jī)?nèi)心的一個(gè)看不見(jiàn)的太陽(yáng)生活著。為滿(mǎn)足生命，微小的火就足夠了，但死后一片大火還似乎太小，人們?yōu)樘摌s所驅(qū)使，專(zhuān)愛(ài)華貴的柴堆，像薩爾達(dá)那帕羅斯那樣燃燒。但后人認(rèn)為這樣瘋狂地焚燒是愚蠢的，訂立了明智的葬律，削減了這種毀滅性的焚燒，舉行清醒的葬禮，當(dāng)然也沒(méi)有人吝嗇到連木柴、瀝青、一個(gè)哭喪人、一只甕也不準(zhǔn)備。

——甕葬（第5章）（1658）

Pyramids, Arches, Obelisks, were but the irregularities of vain-glory, and wilde enormities of ancient magnanimity. But the most magnanimous resolution rests in the Christian Religion, which trampleth upon pride, and sets on the neck of ambition, humbly pursuing that infallible perpetuity, unto which all others must diminish their diameters, and be poorly seen in Angles of contingency.

金字塔、拱門(mén)、紀(jì)念柱，不過(guò)是古人過(guò)分虛榮和狂妄自大的表現(xiàn)。而最宏偉的心胸則存在于基督教中，它把驕傲踏在腳下，把野心騎在胯下，懷著謙卑的心追求確實(shí)可靠的永恒，與此相比，其他的所謂永恒只得縮小它們的直徑，從最小的角度去看，顯得十分寒愴。

——甕葬（第5章）

以上幾段都值得細(xì)細(xì)咀嚼。我們看出這位醫(yī)生不僅知識(shí)淵博，很有見(jiàn)地，而且有極豐富的想象力，奇特的形象一個(gè)接一個(gè)而過(guò)，加上大量的典故，文章如富麗的錦緞。這就是所謂巴洛克風(fēng)格。

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此外，還有一些十七世紀(jì)的特殊品種可提。

其一是人物或性格特寫(xiě)，如韋伯斯特所寫(xiě)的《擠奶女》（John Webster, A Fair and Happy Milkmaid）：

A Fair and Happy Milkmaid

Is a Country Wench, that is so far from making herself beautiful by art that one look of hers is able to put all face-physick out of countenance. She knows a fair look is but a dumb orator to commend virtue, therefore minds it not. All her excellencies stand in her so silently, as if they had stolen upon her without her knowledge. The lining of her apparel (which is herself) is far better than outsides of tissue: for though she be not arrayed in the spoil of the silkworm, she is decked in innocency, a far better wearing. She doth not, with lying long abed, spoil both her complexion and conditions; nature hath taught her too immoderate sleep is rust to the soul: she rises therefore with Chanticleer, her dame's cock, and at night makes the lamb her curfew. In milking a Cow, and straining the teats through her fingers, it seems that so sweet a milk-press makes the milk the whiter or sweeter; for never came almond glove or aromatic ointment on her palm to taint it. The golden ears of corn fall and kiss her feet when she reaps them, as if they wished to be bound and led prisoners by the same hand that felled them. Her breath is her own, which scents all the year long of June, like a new-made haycock. She makes her hand hard with labour, and her heart soft with pity; and when winter evenings fall early (sitting at her merry wheel) she sings a defiance to the giddy wheel of Fortune. She doth all things with so sweet a grace, it seems ignorance will not suffer her to do ill, being her mind is to do well. She bestows her year's wages at next fair; and in chusing her garments counts no bravery i 'th' world like decency. The garden and beehive are all her physick and chirurgery, and she lives the longer for it. She dares go alone, and unfold sheep in the night, and fears no manner of ill, because she means none: yet to say truth, she is never alone, for she is still accompanied with old songs, honest thoughts, and prayers, but short ones; yet they have their efficacy, in that they are not palled with enshing idle cogitations. Lastly, her dreams are so chaste that she dare tell them; only a Friday's dream is all her superstition: that she conceals for fear of anger. Thus lives she, and all her care is she may die in the springtime, to have store of flowers stuck upon her winding-sheet.

一個(gè)漂亮、快活的擠奶姑娘

她是一個(gè)鄉(xiāng)下姑娘，從不打扮自己，卻能看人一眼就使所有的美容術(shù)失色。她知道美容不過(guò)是品德的無(wú)言昭告，因此不加注意。她的美德都悄悄地出現(xiàn)在她身上，像是瞞著她偷偷跑來(lái)的。她的衣服（也就是她本人）襯里遠(yuǎn)勝過(guò)面子，因?yàn)樗m不穿絲綢，卻有純潔為飾，經(jīng)得起多年使用。她從不因睡眠過(guò)多而弄壞容貌和身體；大自然使她懂得：貪睡會(huì)使靈魂生銹。所以她清早與女主人的公雞同起，夜晚與暮歸的羊群同息。擠奶的時(shí)候，她用手攥著奶頭，從這可愛(ài)的擠奶機(jī)中流出的牛奶便顯得格外色純味香，因?yàn)樗龔牟淮餍尤噬氖痔?，也不往手上涂香脂，牛奶也就不?huì)變味。她去收割時(shí)，金黃的麥穗落到地上吻她的雙腳，像是心甘情愿被那只砍倒它們的手捆綁俘虜。她口里的氣味是她自己的，一年四季發(fā)著六月的氣息，像新垛的干草堆傳出清香。她因勞動(dòng)而雙手變粗，因憐憫而心腸變軟。冬天早黑，她坐在愉快的紡車(chē)旁邊，對(duì)急轉(zhuǎn)的命運(yùn)之輪唱無(wú)畏的歌。她做任何事都嫻靜大方，似乎不懂也不會(huì)做壞，因?yàn)樗男目傁胱龊谩Ｚs集的時(shí)候，她把一年的工錢(qián)全部花掉，買(mǎi)衣服只挑合體，不重華貴。花園和蜂箱是她僅有的醫(yī)生，她卻因此更長(zhǎng)壽。晚上她敢獨(dú)自放羊出欄，不怕出壞事，因?yàn)樗龑?duì)人沒(méi)有壞心；可是說(shuō)實(shí)話(huà)，她也從不孤獨(dú)，因?yàn)榭傆惺煜さ母琛⒄嬲\(chéng)的想法和不長(zhǎng)的祈禱詞與她作伴，而這些也真頂事，不會(huì)因引起妄想而減效。最后，連她的夢(mèng)也都純潔，不怕告訴別人。不過(guò)她卻迷信星期五的夢(mèng)，怕惹誰(shuí)生氣，從不泄露。她就這樣生活著，只有一個(gè)愿望，那就是她能死在春天，那樣她的裹尸布上可以擺放許多鮮花。

（楊國(guó)斌譯文）

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另一種是教士的布道文。

多恩（John Donne, 1571?—1631）以寫(xiě)“玄學(xué)派詩(shī)”出名，但他的布道文也是傳世之作，形象新奇，雄辯滔滔，例如這樣一段：

No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bells tolls; it tolls for thee.

沒(méi)有誰(shuí)是個(gè)獨(dú)立的島嶼；每個(gè)人都是大陸的一片土，整體的一部分。大海如把一個(gè)土塊沖走，歐洲就小了一塊，就像海岬缺了一塊，就像你朋友或你自己的田莊缺了一塊一樣。每個(gè)人的死等于減去了我的一部分，因?yàn)槲沂前ㄔ谌祟?lèi)之中的，因此不必派人打聽(tīng)喪鐘為誰(shuí)而敲，它是為你敲的。

（楊周翰譯文）

二十世紀(jì)三十年代美國(guó)作家海明威寫(xiě)了一本以西班牙內(nèi)戰(zhàn)為內(nèi)容的長(zhǎng)篇小說(shuō)，就用了《喪鐘為誰(shuí)而敲》的題名，可見(jiàn)多恩此文的影響。

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又有一種書(shū)叫“閑談錄”（table talk）。約翰·賽爾頓（John Selden, 1584—1654）寫(xiě)過(guò)一本，其中有這樣一段：

We measure the Excellency of other Men, by some Excellency we conceive to be in ourselves. Nash, a Poet, poor enough, (as Poets use to be,) seeing an Alderman with his Gold Chain, upon his great Horse, by way of scorn said to one of his Companions, 'Do you see yon fellow, how goodly, how big he looks? Why, that fellow cannot make a blank Verse.'

Table Talk, LXXXVIII

我們總是拿自鳴得意的本身長(zhǎng)處去衡量別人。有詩(shī)人名納西，窮甚（詩(shī)人總是窮的），走到街上見(jiàn)一市議員佩金鏈、騎高馬迎面而來(lái)，就對(duì)身邊同伴不屑地說(shuō)：“看見(jiàn)那家伙么？多神氣，多偉大！可是，他連一行白體詩(shī)也寫(xiě)不出！”

多么像《世說(shuō)新語(yǔ)》里的某些文章！附帶說(shuō)，這位納西不僅寫(xiě)詩(shī)和詩(shī)劇，也是一位散文能手，所作《不幸的旅人》一書(shū)用民間的語(yǔ)言寫(xiě)漫游城鄉(xiāng)的見(jiàn)聞，是英國(guó)第一部流浪漢小說(shuō)。

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沃爾頓的《垂釣全書(shū)》（Izaak Walton, The Complete Angler, 1653）用的是對(duì)話(huà)體，寫(xiě)得隨便、親切，但并不全寫(xiě)水邊風(fēng)光，而是常常由魚(yú)而想到人和人的社會(huì)，例如有這樣一段：

All Pikes that live long prove chargeable to their Keepers, because their life is maintained by the death of so many other Fish, even those of his own kind, which has made him by some Writers to be called the Tyrant of the Rivers, or the Fresh-water-wolf, by reason of his bold, greedy devouring disposition; which is so keen, as Gesner relates, a man going to a Pond (where it seems a Pike had devoured all the fish) to water his Mule, had a Pike bit his Mule by the lips, to which the Pike hung so fast, that the Mule drew him out of the water, and by that accident the owner of the Mule got the Pike.

狗魚(yú)都活得很長(zhǎng)，養(yǎng)魚(yú)人卻吃不消，因?yàn)檫@種魚(yú)是以其它許多魚(yú)的死來(lái)維持生命的，它甚至吃它的同類(lèi)，有的作者稱(chēng)之為河霸，或淡水狼，因?yàn)樗心懘?、貪婪、吞食的性格。蓋斯納講過(guò)一件事，說(shuō)有一個(gè)人牽了一頭驢到池邊飲驢，池里有一條狗魚(yú)，看來(lái)已經(jīng)把其它的魚(yú)都吃光了，那狗魚(yú)一口把驢子咬住，驢子把狗魚(yú)曳出水面，就這樣驢子的主人用驢把狗魚(yú)釣了出來(lái)。

（楊周翰譯文）

寫(xiě)的是狗魚(yú)，指的是靠別人的死來(lái)維持自己生命的社會(huì)惡霸，因此此書(shū)還帶有寓言性質(zhì)。

沃爾頓也以人物傳記著稱(chēng)，所記人物中有多恩和沃頓，都寫(xiě)得傳神。有一句名言：“使節(jié)是一個(gè)派往國(guó)外為了國(guó)家的利益而扯謊的好人”，便出自他的《沃頓傳》。

政治斗爭(zhēng)的武器

以上的散文，風(fēng)格或莊重，或簡(jiǎn)約，或華麗，或閑適，都是寫(xiě)個(gè)人觀(guān)察、思索、想象所得的。

但這是一個(gè)劇烈變革的時(shí)期，充滿(mǎn)了爭(zhēng)論，四十年代起還充滿(mǎn)了火藥味，散文還常被用作斗爭(zhēng)的武器。

武器式的散文當(dāng)中，也是有各種風(fēng)格。

大至說(shuō)來(lái)，可分上、中、下三格。

上格如彌爾頓（John Milton, 1608—74）的論戰(zhàn)文。以下兩段摘自他的《論出版自由》（Areopagitica, 1644）：

They who to states and governors of the Commonwealth direct their speech, High Court of Parliament, or, wanting such access in a private condition, write that which they foresee may advance the public good, I suppose them, as at the beginning of no mean endeavour, not a little altered and moved inwardly in their minds: some with doubt of what will be the success, others with fear of what will be the censure; some with hope, others with confidence of what they have to speak. And me perhaps each of these dispositions, as the subject was whereon I entered, may have at other times variously affected; and likely might in these foremost expressions now also disclose which of them swayed most, but that the very attempt of this address thus made, and the thought of whom it hath recourse to, hath got the power within me to a passion far more welcome than incidental to a preface. Which though I stay not to confess ere any ask I shall be blameless, if it be no other than the joy and gratulation which it brings to all who wish and promote their country's liberty; whereof this whole discourse proposed will be a certain testimony, if not a trophy.

夫?yàn)閲?guó)獻(xiàn)言，大夫條陳于明堂，議政于國(guó)會(huì)，一介之士則撰文章。文章，大業(yè)也。執(zhí)筆之際，情為之移，神為之奮，或憂(yōu)其敗，或慮其禍，或切盼成功，或信其說(shuō)必行。余作此文，各種心情悉有之，于此卷首，宜以主要?jiǎng)訖C(jī)，為讀者述之。然今既脫稿，不日將見(jiàn)于公眾，激越澎湃，不能自已，殊非卷首數(shù)語(yǔ)可畢其辭。雖然，余縱不作序，諒世人亦不余責(zé)。此文之作無(wú)他，為國(guó)之愛(ài)慕自由之人，為國(guó)之提倡自由之人，為與彼等共雀躍同歡慶耳。全篇文字，可作爭(zhēng)取自由之實(shí)證，甚或可作贏得自由之豐碑。

（許國(guó)璋譯文，下段同）

I deny not, but that it is of greatest concernment in the Church and Commonwealth, to have a vigilant eye how books demean themselves as well as men; and thereafter to confine, imprison, and do sharpest justice on them as malefactors. For books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul was whose progeny they are; nay, they do preserve as in a vial the purest efficacy and extraction of that living intellect that bred them. I know they are as lively, and as vigorously productive, as those fabulous dragon's teeth, and being sown up and down, may chance to spring up armed men. And yet, on the other hand, unless wariness be used, as good almost kill a man as kill a good book: who kills a man kills a reasonable creature, God's image; but he who destroys a good book, kills reason itself, kills the image of God, as it were, in the eye.

教會(huì)與國(guó)家，于書(shū)之為好書(shū)壞書(shū)，公民之為好人壞人，不能不表極大關(guān)注。此點(diǎn)余亦承認(rèn)。治壞人，或予禁閉，或投牢中，或處予極刑。然則書(shū)非可以致死者也。書(shū)之生命力，乃作者靈魂所賦予。書(shū)，作家智慧之精華，如煉金丹，升華凈化，臻于至純，乃納玉壺，以為珍藏。諺言，龍之齒，植地生幼龍。書(shū)之孳衍，與龍似。植書(shū)于野，異日或生持矛武士。人可以錯(cuò)殺，好書(shū)亦可以錯(cuò)毀。是不可不慎也。殺一人，殺一有理性之生命，殺一上帝之子孫耳。若毀一好書(shū)，實(shí)毀理性本身，無(wú)異毀上帝之目。

彌爾頓是大詩(shī)人，但也以雄邁的散文風(fēng)格著稱(chēng)。這兩段調(diào)子高昂，文字莊嚴(yán)，句子結(jié)構(gòu)繁復(fù)，是高度拉丁化的風(fēng)格。他有崇高的使命感，談到一個(gè)關(guān)系到自由人命運(yùn)的大問(wèn)題，情感激動(dòng)，因此拿出他從古典文學(xué)里學(xué)到的全部雄辯術(shù)，侃侃而談。主題、說(shuō)話(huà)人的身份、場(chǎng)合三者都要求高昂、莊嚴(yán)的語(yǔ)言風(fēng)格。彌爾頓沒(méi)有辜負(fù)人們的期望：他提供了這樣一種風(fēng)格。

只不過(guò)這已不是一般平民百姓所能理解——更談不上欣賞——的風(fēng)格。他們另有代言人。那就是從“平等派”、“掘地派”里出來(lái)的群眾領(lǐng)袖。他們的演講和政論小冊(cè)子用了完全不同的風(fēng)格，即我們所稱(chēng)的下格。

請(qǐng)看下列兩例：

1. OH that the cravings of our Stomacks could be heard by the Parliament and City! Oh that the Tears of our poor famishing Babes were botled! Oh that their tender Mothers Cryes for bread to feed them were ingraven in Brasse！

O you Members of Parliament, and rich men in the City, that are at ease, and drink Wine in Bowls, and stretch yourselves upon Beds of Down, you that grind our faces, and flay off our skins, Will no man amongst you regard, will no man behold our faces black with Sorrow and Famine? Is there none to pity? The Sea Monster drawes out the brest, and gives suck to their young ones, and are our Rulers become cruell like the Ostrich in the Wildernesse?

Oh ye great men of England, will not (think you) the righteous God behold our Affliction, doth not he take notice that you devour us as if our Flesh were Bread? are not most of you either Parliament-men, Customers, Excise-men, Treasurers, Governors of Towns and Castles, or Commanders in the Army, Officers in those Dens of Robbery, the Courts of Law? and are not your Kinsmen and Allies, Collectors of the Kings Revenue, or the Bishops Rents, or Sequestratours? What then are your russling Silks and Velvets, and your glittering Gold and Silver Laces? are they not the sweat of our brows, & the wants of our backs & bellies?

Anonymous, The Mournfull Cryes etc. (1648)

1．呵，如果國(guó)會(huì)和市政府能聽(tīng)見(jiàn)我們肚子里的饑叫就好了！能把我們挨餓的孩子的眼淚裝在瓶子里就好了！能把他們善心的母親要求拿面包去喂他們的哭聲刻在銅牌上就好了！

呵，你們這些國(guó)會(huì)議員，市政府的闊人，過(guò)得舒舒服服，喝著大碗酒，蓋著鴨絨被，你們刮我們的肉，剝我們的皮，卻沒(méi)有一個(gè)留心一下，看一看我們的臉如何因愁苦和饑餓而變黑了么？沒(méi)有任何人值得憐憫么？海怪還會(huì)拉出奶頭給它的孩子喂奶，而我們的統(tǒng)治者卻變得像荒野里的鴕鳥(niǎo)一樣殘酷了么？

呵，英格蘭的大人物，你們以為正義的上帝不會(huì)注意到你們像吃面包那樣吃我們的肉么？你們大多數(shù)不就是國(guó)會(huì)議員，海關(guān)關(guān)員，稅局局員，司庫(kù)，城鎮(zhèn)和堡壘的長(zhǎng)官，軍隊(duì)里的司令，法庭那賊窩里的法警么？你們的親戚和把兄弟不就是替國(guó)王收稅、替主教收租、執(zhí)行扣押的那些人么？你們的綢緞呢絨，你們的金線(xiàn)銀線(xiàn)編的花邊又是什么呢？不就是我們額上的汗水，我們的瘦脊梁和空肚子么？

這個(gè)小冊(cè)子的作者沒(méi)有署名，有人說(shuō)是掘地派領(lǐng)袖約翰·利爾本（John Lilburne, 1614—57）。這樣的散文完全不同于彌爾頓或前面引過(guò)的任何人的，沒(méi)有修辭術(shù)，也沒(méi)有閑適情調(diào)，只有呼聲和罵聲。

2. It is in vaine for our Members of Parliament to think that we will justifie or tollerate the same among them, which we would not indure in the King, to pluck off the Garments of Royalty from oppression and tyranny, to dresse up the same in Parlament Robes: No, no, that was ever and is farre from our hearts, and wee shall justifie or allow the same no more in the one then in the other, for it is equally unequall in both, and in itself resistable wheresoever it is found. ...

All degrees and titles Magisteriall, whether emperiall, regall, Parliamentarie, or otherwise are all subservient to popular safety, all founded and grounded thereon, all instituted and ordained only for it, for without it can be no humane society, cohabitation or being, which above all earthly things must be maintained, as the earthly sovereign good of mankind, let what or who will perish, or be confounded, for mankind must be preserved upon the earth, and to this preservation, all the Children of men have an equall title by Birth, none to be deprived thereof, but such as are enemies thereto, and this is the ground-worke that God in nature hath laid for all commonwealths, for all Governours and Governments amongst men, for all their Lawes, executions and Administrations: therefore all contrary Governments and Governours are ungodly, unnatural, diabolicall, and trayterous, to be abhorred, condemned and resisted by all possible wayes and meanes whatsoever：

—An Appeal etc. (1647)

2．過(guò)去，我們受不了國(guó)王的壓迫和專(zhuān)制，把他的王袍剝掉了，現(xiàn)在如果國(guó)會(huì)議員以為只要穿上國(guó)會(huì)的袍子就一樣可以壓迫我們，那是妄想！不，不，那離我們想的太遠(yuǎn)了！不管來(lái)自國(guó)王或國(guó)會(huì)，我們一概不會(huì)允許；他們都不公平，哪兒出現(xiàn)不公平，我們就在哪兒反抗。……

一切官職、稱(chēng)號(hào)，無(wú)論來(lái)自帝國(guó)、王國(guó)、國(guó)會(huì)或別的什么，都得服從于大眾的安全，都以這個(gè)為根據(jù)，都只是為這個(gè)而制定，因?yàn)闆](méi)有這個(gè)就沒(méi)有人類(lèi)社會(huì)，沒(méi)有群居和生存，因此必須保持安全，這是人類(lèi)最大的好事。東西可毀，人可死，但必須在地球上保存人類(lèi)，人人有保存之權(quán)，除敵人外，任何人的這個(gè)權(quán)利不能剝奪。這是上帝在自然界立下的規(guī)矩，適用于一切官吏、政府，一切法律、行政、管理，而與此相反的官吏與政府都是反上帝、反自然、信魔鬼的，都是叛逆，可以用一切方式、一切辦法加以憎恨、譴責(zé)、抵抗。

這本小冊(cè)子用了一個(gè)挖苦的標(biāo)題，明明是人民的告示，卻說(shuō)成《在韋思敏斯特聚會(huì)的腐敗的英格蘭下議院向代表一般自由人民的機(jī)構(gòu)的呼吁》（1647）。作者理查德·峨弗頓（Richard Overton）又是一個(gè)“掘地派”。他除了大喊，還說(shuō)了一個(gè)大道理，即一切服從大眾的安全。散文在這里不僅譴責(zé)，還講政治理論，這就接近我們所謂的中格了。

*　　　*　　　*　　　*

中格的代表者是湯瑪斯·霍布斯（Thomas Hobbes, 1588—1679）。他是一個(gè)?；庶h，又是一個(gè)政治哲學(xué)家，寫(xiě)了一本名著，叫《利維坦》（Leviathan, 1651）。下面一節(jié)出自該書(shū)：

Hereby it is manifest, that during the time men live without a common Power to keep them all in awe, they are in that condition which is called Warre; and such a warre, as is of every man, against every man.

Whatsoever therefore is consequent to a time of Warre, where every man is Enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall. In such condition, there is no place for Industry; because the fruit thereof is uncertain: and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.

3．明顯的是，當(dāng)人們生活在沒(méi)有一個(gè)共同的力量足以震懾他們的時(shí)候，他們可稱(chēng)為處于戰(zhàn)爭(zhēng)狀態(tài)，而且是一場(chǎng)人人為敵的戰(zhàn)爭(zhēng)。

在人感到除自己力量外別無(wú)安全保障、一切靠自己想辦法的時(shí)候，情況就同人人為敵的戰(zhàn)爭(zhēng)時(shí)候一樣。在這種情況下，不可能有工業(yè)，因?yàn)闆](méi)有把握出產(chǎn)品；也就沒(méi)有耕作，沒(méi)有航行，對(duì)海運(yùn)來(lái)的商品沒(méi)有用處，沒(méi)有寬敞的建筑，沒(méi)有工具足以輸送需要大力才能移動(dòng)的物件，沒(méi)有關(guān)于地球表面的知識(shí)，沒(méi)有時(shí)間的計(jì)算，沒(méi)有工藝，沒(méi)有文藝，沒(méi)有社交；而最壞的是，只有對(duì)于暴死的經(jīng)?？謶趾蛯?shí)際危險(xiǎn)，于是人的生命變得孤寂，窮困，骯臟，野獸不如，而且短促。

這里的主要思想是：國(guó)家必須有威力強(qiáng)大、足以震懾一切臣民的中央政權(quán)，才能秩序井然，百業(yè)興盛。文章寫(xiě)得清楚，邏輯性強(qiáng)，句子安排得井然有序。但霍布斯的筆鋒也常帶情感，例如引文最后一句就露出了這位政治哲學(xué)家對(duì)人生的悲劇感，五個(gè)形容詞一個(gè)比一個(gè)厲害，最后則歸結(jié)到“短促”——短促的生，永恒的死。

世紀(jì)中葉的回顧與展望

1660年左右，西塞羅與色尼加之爭(zhēng)已經(jīng)過(guò)去，英國(guó)散文呈現(xiàn)這樣一種局面，即說(shuō)理性、辯論性的散文與隨意性、抒情性的散文兩類(lèi)并存，各有佳作，而很多文章則融合兩者之長(zhǎng)，同時(shí)不論何類(lèi)，都受到科學(xué)家的實(shí)用風(fēng)格的沖擊。

形成這一局面，是變的結(jié)果。我們永遠(yuǎn)得記住，這是一個(gè)劇烈變化的時(shí)代。從十六世紀(jì)到十七世紀(jì)前半，整整一百多年，散文諸家競(jìng)起，兩種風(fēng)格之爭(zhēng)，小冊(cè)子之戰(zhàn)，文勝于質(zhì)還是質(zhì)重于文的辯論，都反映了英國(guó)文藝復(fù)興時(shí)期經(jīng)濟(jì)、政治、宗教上的重大動(dòng)蕩，舉凡原始積累、海外擴(kuò)張、王位繼承、清教主義的興起、大革命的逼近與爆發(fā)、科學(xué)上的突破與發(fā)展……都影響了散文，也都有求于散文，因此在散文家的文句后面有著意識(shí)形態(tài)的風(fēng)云變幻，連巴洛克式的華麗怪誕也代表著一種思想情態(tài)。

這些變化給了英國(guó)散文以莫大的好處。散文能從書(shū)齋走到自然界，走到激烈爭(zhēng)論的街頭或者炮火紛飛的戰(zhàn)場(chǎng)，總是能磨煉得更加堅(jiān)強(qiáng)而靈活的。這一百多年的大運(yùn)動(dòng)量給了英國(guó)散文以蓬勃的生氣和無(wú)窮的活力，英語(yǔ)也變得更加壯健而又敏銳，才有可能在以后的時(shí)間里擔(dān)當(dāng)起新的任務(wù)。人皆稱(chēng)道英國(guó)十八世紀(jì)散文，然而如果沒(méi)有十七世紀(jì)的鍛煉和實(shí)驗(yàn)，就不會(huì)有以后的局面。

這是一個(gè)關(guān)鍵時(shí)期。到了十七世紀(jì)中葉，革命和內(nèi)戰(zhàn)解決了一批政治、宗教的矛盾，資產(chǎn)階級(jí)和地主貴族聯(lián)合專(zhuān)政了，大局平穩(wěn)下來(lái)，英國(guó)散文則在繼續(xù)變化。

怎樣變化？

簡(jiǎn)單地說(shuō)，不同類(lèi)型的散文各奔前程，但又有一個(gè)主導(dǎo)方向，那就是平易，于平易中見(jiàn)思想，見(jiàn)藝術(shù)。

這平易是一種文明的品質(zhì)。英國(guó)散文在扔掉過(guò)去的蕪雜、粗魯、怪僻、土氣、島國(guó)狹隘性等等，正如英國(guó)語(yǔ)言在改掉不規(guī)則和不雅潔而走向規(guī)范化。這兩者是同時(shí)并進(jìn)，互為補(bǔ)益的。

這平易蘊(yùn)藏著許多深刻影響后世的重大發(fā)展。說(shuō)理文從霍布斯發(fā)展到洛克，而洛克撫育了美國(guó)《獨(dú)立宣言》的起草者，其后果遠(yuǎn)遠(yuǎn)超越語(yǔ)言文學(xué)的范圍。隨意性抒情性散文發(fā)展為英國(guó)式的小品文。德萊頓融合說(shuō)理和抒情而寫(xiě)出了《論戲劇詩(shī)》那樣的英國(guó)式文論。笛福則繼續(xù)平等派、掘地派的小冊(cè)子傳統(tǒng)，運(yùn)用捕捉具體細(xì)節(jié)和說(shuō)故事的本領(lǐng)，創(chuàng)建了近代現(xiàn)實(shí)主義小說(shuō)?；旌狭诉@一切，面對(duì)廣大的新的讀者群，又出現(xiàn)了越來(lái)越繁榮的期刊文學(xué)?！?/p>

十七世紀(jì)的散文為這些變化準(zhǔn)備了條件。等這些變化逐一實(shí)現(xiàn)的時(shí)候，英國(guó)散文也從文藝復(fù)興的黃昏進(jìn)入了啟蒙主義的黎明。

注　釋

〔1〕此文中《圣經(jīng)》各段譯文，引自中華圣經(jīng)會(huì)印發(fā)的《新舊約全書(shū)》（1946年版），但標(biāo)點(diǎn)現(xiàn)代化了。